Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jairus’ twelve-year-old daughter; the second was the demonstration of His glory at the Mount of Transfiguration; and the third was Gethsemane, the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Any Panium (Kaisaria-filipo) i Petera, enina na valo andro monja talohan’ilay fotoana afovoany tamin’ireo fotoana telo nandehanan’i Petera sy Jaona ary Jakoba nitokana niaraka tamin’i Jesosy. Ny voalohany dia ny fanehoana ny heriny tamin’ny nananganany tamin’ny maty ny zanakavavin’i Jairo, izay roa ambin’ny folo taona; ny faharoa dia ny fanehoana ny voninahiny teo amin’ny Tendrombohitry ny Fiovan-tarehy; ary ny fahatelo dia tany Getsemane, dia ny fanehoana ny fijaliany. Any Panium, ao amin’ny toko fahiraika ambin’ny folo, dia alahatra eo aloha kelin’ny hazo fijaliana ao amin’ny andininy fahenina ambin’ny folo i Petera. Ilay tendrombohitra no teboka afovoany tamin’ireo dia telo natokana ho an’ireo mpianatra telo ireo ihany. Teo amin’ilay tendrombohitra koa no nitenenan’ny Ray any an-danitra fanindroany tamin’ireo fotoana telo nitenenany; niteny ny Ray tamin’ny batisa, teo amin’ilay tendrombohitra, ary avy eo taloha kelin’ny hazo fijaliana. Indroa i Petera no eo amin’ny teboka afovoan’ny zava-nitranga telo voafaritra manokana. Izy koa no teboka afovoan’ny toko fahiraika ambin’ny folo ka hatramin’ny toko faharoa amby roapolo ao amin’i Matio.
The Ass
Asa
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient site of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the Mount of Transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of King Uzziah’s rebellion in the holy place, the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Ny zava-nitranga teo an-tendrombohitra dia nialoha ny fidirana tamim-pandresena, izay nanomboka tamin’ny namahana ny fatoran’ilay boriky mba hitondrany ny fanatitra ho ao Jerosalema, tahaka ny nitondran’ny borikin’i Abrahama ny kitay ho an’ny fanatitra tany Moria, ilay toerana nisy ny tempoly tao Jerosalema fahiny. Ny fetin’ny trompetra eo amin’ny tsipikan’ny Levitikosy toko fahatelo amby roapolo dia manamarika ny namahana ny fatoran’ilay boriky; noho izany, ny fanandramana teo amin’ny Tendrombohitry ny Fiovan-tarehy dia nialoha ny fidirana tamim-pandresena, ka mametraka an’i Petera ao anatin’ny tantaran’ireo telopolo andro ao amin’ny Levitikosy toko fahatelo amby roapolo, izay mifanandrify amin’ny vanim-potoanan’ny Pentekosta. Ao anatin’ireo telopolo andro ireo no ampiharana ny tempoly (ilay fitsapana eo afovoany) amin’ireo kandidà ho isan’ireo mpisorona valopolo mahery fo. Ao amin’ny fitantarana momba ny fikomian’i Ozia mpanjaka tao amin’ny fitoerana masina, dia voalaza fa mahery fo ireo mpisorona valopolo, ka toa manondro izany fa nisy mpisorona tsy nandray anjara.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Dia Azaria mpisorona dia niditra nanaraka azy, ary nisy mpisoron’i Jehovah valo-polo niaraka taminy, lehilahy mahery fo; ary izy ireo nanohitra an’i Ozia mpanjaka ka nanao taminy hoe: Tsy anjaranao, ry Ozia, no handoro ditin-kazo manitra ho an’i Jehovah, fa anjaran’ny mpisorona, dia ny taranak’i Arona, izay nohamasinina handoro ditin-kazo manitra izany; mivoaha hiala amin’ny fitoerana masina; fa efa nanota ianao; ary tsy ho voninahitra ho anao avy amin’i Jehovah Andriamanitra izany. 2 Tantara 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Ny mpisorona mahery fo dia ireo izay manaraka ny Zanak’ondry na aiza na aiza alehany.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Ireo no tsy mba voaloton’ny vehivavy; fa virjiny izy. Ireo no manaraka ny Zanak’ondry na aiza na aiza alehany. Ireo no navotana avy tamin’ny olona, ho santatra ho an’Andriamanitra sy ho an’ny Zanak’ondry. Apokalypsy 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023, and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Ny Liona avy amin’ny firenen’i Joda dia mitarika ny vahoakany ho ao amin’ny Fitoerana Masina Indrindra ary mahatonga azy ireo hibanjina ny ao anatin’ny fiaran’ny fanekena sy handinika ilay Mpisoronabe izay manao fanompoana ao, eo am-panatanterahana ny asany farany, dia ny famafana ny ota. Natsangana tamin’ny maty i Petera tamin’ny 31 Desambra 2023, ary avy eo dia niatrika ny fitsapana momba ny fototra mikasika ny anjara asan’i Roma tamin’ny fametrahana ny fahitana ivelany momba ny faminaniana. Avy eo dia tonga tamin’i Petera ny fitsapana faharoa momba ny tempoly, ary eo no anehoana ny fahitana momba ny tsipika anatiny ao amin’ilay fahitana amin’ny fitaratra ao amin’ny Daniela toko fahafolo.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Nandà an’i Tompony intelo i Petera tamin’ny 18 Jolay 2020.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Telo no nandàvan’i Petera ampahibemaso ny Tompony, ary telo no nakàn’i Jesosy taminy ny toky momba ny fitiavany sy ny fahatokiany, ka nampiditra lalina tao am-pony ilay fanontaniana maranitra, tahaka ny zana-tsipìka misy tsilo manindrona ny fony maratra. Teo anatrehan’ny mpianatra tafangona no nanambaran’i Jesosy ny halalin’ny fibebahan’i Petera, ary nasehony ny halehiben’ny fanetren-tenan’ilay mpianatra izay mba nirehareha fahiny.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Petera no naneho sokajin’ny mpivavaka roa.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Ho an’ny sokajin’olona tsirairay asehon’ilay Fariseo sy ilay mpamory hetra dia misy lesona ao amin’ny tantaran’ny apostoly Petera. Tamin’ny fiandohan’ny maha-mpianatra azy, dia nihevitra ny tenany ho matanjaka Petera. Tahaka ilay Fariseo, araka ny fanombanany ny tenany ihany, dia ‘tsy mba tahaka ny olona sasany izy.’ Rehefa nampitandrina mialoha ny mpianany Kristy, tamin’ny alina mialoha ny namadihana Azy, hoe: ‘Hianareo rehetra ho tafintohina noho ny amiko anio alina,’ dia nanambara tamim-pahatokiana Petera hoe: ‘Na dia ho tafintohina aza izy rehetra, izaho kosa tsy mba ho tafintohina.’ Marka 14:27, 29. Tsy nahalala ny loza nananontanona azy Petera. Fitokisana tamin’ny tena no namitaka azy. Nihevitra ny tenany ho mahavita hanohitra ny fakam-panahy izy; nefa ora vitsy monja taorian’izany dia tonga ny fitsapana, ary sady nanozona no nianiana izy raha nandà ny Tompony.” Christ’s Object Lessons, 152.
The publican went to his home justified.
Ilay mpamory hetra dia nody tany an-tranony efa nohamarinina.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Ny Fariseo sy ilay mpamory hetra dia maneho sokajy roa lehibe izay izaràn’ireo tonga hiankohoka amin’Andriamanitra. Ny solontenany roa voalohany dia hita ao amin’ireo zaza roa voalohany izay teraka teto amin’izao tontolo izao.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Abela sy ilay poblikana dia tandindon’ny fanamarinana amin’ny finoana.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Fa ilay mpamory hetra, nijanona teny lavidavitra teny, dia tsy sahy niandrandra ny masony ho any an-danitra akory aza, fa namely ny tratrany sady nanao hoe: Andriamanitra ô, mamindrà fo amiko mpanota. Lazaiko aminareo fa ity lehilahy ity no nidina nody tany an-tranony efa nohamarinina, fa tsy tahaka ilay anankiray; fa izay rehetra manandra-tena no haetry, ary izay manetry tena no hasandratra. Lioka 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Ny hafatry ny taona 1888 dia niaraka tamin’ny fidinan’ilay anjely ao amin’ny Apokalypsy toko faha-18.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Ny Tompo tamin’ny famindram-pony lehibe dia nandefa hafatra sarobidy indrindra ho an’ny olony tamin’ny alalan’ny Loholona Waggoner sy Jones. Io hafatra io dia natao hampibaribary bebe kokoa eo anatrehan’izao tontolo izao ny Mpamonjy nasandratra, dia ny fanatitra noho ny fahotan’izao tontolo izao manontolo. Nasehony ny fanamarinana amin’ny finoana ao amin’Ilay Mpiantoka; niantso ny olona izy mba handray ny fahamarinan’i Kristy, izay aseho amin’ny fankatoavana ny didin’Andriamanitra rehetra. Maro no tsy nahita an’i Jesosy intsony. Nila ny hitarika ny masony ho amin’ny tenany maha-Andriamanitra Azy izy ireo, ho amin’ny fahamendrehany, ary ho amin’ny fitiavany tsy miova ho an’ny taranak’olombelona. Efa nomena eo an-tanany ny fahefana rehetra, mba hahafahany mizara fanomezana be dia be ho an’ny olona, ka hampita amin’ilay mpiasa maha-olombelona tsy afa-manoatra ny fanomezana tsy manam-paharoa, dia ny fahamarinany manokana. Io no hafatra nandidian’Andriamanitra homena an’izao tontolo izao. Izany no hafatry ny anjely fahatelo, izay tsy maintsy hotorina amin’ny feo mahery, sady harahin’ny fandatsahana ny Fanahiny amin’ny fatra lehibe.” Testimonies to Ministers, 91.
The Laodicean Message
Ny Hafatry ny Laodikia
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Ang mensaheng ibinigay sa atin sa pamamagitan nina A. T. Jones at E. J. Waggoner ay ang mensahe ng Diyos sa iglesiang Laodicea, at sa aba ng sinumang nagpapahayag na sumasampalataya sa katotohanan, gayunma’y hindi naman nagpapaaninag sa iba ng mga sinag na bigay ng Diyos.” The 1888 Materials, 1053.
The Latter Rain Message
Ny Hafatry ny Orana Farany
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Ang ulan sa huling panahon ay ibubuhos sa bayan ng Diyos. Isang makapangyarihang anghel ang bababa mula sa langit, at ang buong lupa ay liliwanagan ng kaniyang kaluwalhatian.” Review and Herald, Abril 21, 1891.
New York City and 9/11
Tanànan’i New York sy 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Ankehitriny moa tonga ve ny teny nolazaiko fa hosaforan’ny onjan-drano mahery i New York? Tsy mbola nilaza izany mihitsy aho. Efa nilaza aho, raha nijery ireo trano lehibe natsangana tany aho, rihana manaraka rihana, hoe: ‘Zava-niseho mahatsiravina toy inona no hitranga rehefa hitsangana Jehovah hampihorohoro mafy ny tany! Amin’izay dia ho tanteraka ny tenin’ny Apokalypsy 18:1–3.’ Ny toko fahavalo ambin’ny folo manontolon’ny Apokalypsy dia fampitandremana ny amin’izay ho tonga amin’ny tany. Nefa tsy manana fahazavana manokana aho momba izay ho tonga amin’i New York, afa-tsy izao ihany: fantatro fa indray andro any dia harodana ireo trano lehibe any noho ny fihodinana sy ny fanonganana ataon’ny herin’Andriamanitra. Avy amin’ny fahazavana nomena ahy dia fantatro fa misy fandringanana eto amin’izao tontolo izao. Teny iray avy amin’ny Tompo, fikasihan’ny heriny mahery iray monja, dia hirodana ireo rafitra goavana ireo. Hisy zava-niseho izay tsy azontsika saintsainina akory ny mahatahotra azy.” Review and Herald, 5 Jolay 1906.
Peter the publican represents a soul who is justified by faith, and justification by faith is the third angel’s message; it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand, the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision that represents the external line of prophecy, which Solomon says is life or death.
I Petera mpamory hetra dia maneho fanahy iray izay hamarinina amin’ny finoana, ary ny fanamarinana amin’ny finoana dia ny hafatry ny anjely fahatelo; io no hafatra ho an’i Laodikia izay tonga tamin’ny 9/11, rehefa nianjera ireo trano lehibe tao New York ary tanteraka ny Apokalypsy 18:1–3. Tamin’izay dia nanomboka nirotsaka madinika ny ranonorana farany ary nanomboka ny fanisiana tombo-kase an’ireo efatra arivo amby efatra alina sy iray hetsy. Tamin’ny fiafaran’ny fotoam-panisiana tombo-kase an’ireo efatra arivo amby efatra alina sy iray hetsy, dia nidina tamin’ny maha-Mikaela arikanjely azy ilay anjely ao amin’ny Apokalypsy toko fahavalo ambin’ny folo ary nanangana an’i Petera tamin’ny maty tamin’ny alalan’ny fitsapana telo. Ny fitsapana voalohany dia nanomboka tamin’ny 31 Desambra 2023 ary naneho ilay fahamarinana fototra hoe i Roma no ilay fahefana ao amin’ny andininy fahefatra ambin’ny folo amin’ny Daniela toko fahiraika ambin’ny folo izay mampiorina ny fahitana. Io fahitana io dia ny fahitana chazon izay maneho ny zotra ivelany amin’ny faminaniana, izay lazain’i Solomona fa fiainana na fahafatesana.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Izay tsy misy [chazon] fahitana, dia levona ny olona; fa izay mitandrina ny lalàna no sambatra. Ohabolana 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856 that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Ny fitsapana faharoa natrehin’i Petera dia ny fitsapana momba ny tempoly, izay mitaky ny hidirana ao amin’ny Fitoerana Masina Indrindra amin’ny finoana, araka ny nasehon-dRahavavy White tamin’ireo fahitany voalohany. Tao no nahitany ny didy momba ny Sabatan’ny andro fahafito namirapiratra mihoatra noho ireo didy sivy hafa. Io foto-pampianarana tamin’ny fanombohan’ny fitsarana io dia maneho ny foto-pampianarana momba ny fahatongavana ho nofo, izay mamirapiratra mihoatra noho ireo foto-pampianarana ara-paminaniana hafa amin’ny andro farany, mandritra ny famaranana ny fitsarana. Ny fahatongavan’i Kristy, Izay Andriamanitra, ho nofo, tamin’ny nitafiany ny nofo lavo sy mpanota, na dia tsy nahalala ota aza Izy, dia aseho amin’ny alalan’ny sary an’ohatra isan-karazany. Ny manan-danja indrindra amin’ireo dia ny foto-pampianarana momba ny fetr’andro fito. Ny foto-pampianarana momba ny fetr’andro fito no alfa tamin’ireo zava-baovao hitan’i Miller teo amin’ny faminaniana, ary tamin’ny 1856 dia io no foto-pampianarana naneho ny foto-pampianarana omega teo amin’ny tantaran’ny Millerita, fony nikomy nandritra ny fito taona ny Advantisma Millerita filadelfiana ka nanjary fiangonana Advantista Mitandrina ny Andro Fahafito laodikiana tamin’ny 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Ireo tapa-kazo roa ao amin’ny Ezekiela toko faha-37 dia maneho ireo fitsarana roa maharitra 2.520 taona nentina namely ny fanjakana avaratra sy ny fanjakana atsimo. Ny fanjakana avaratra dia maneho ny nofon’olombelona, ary ny fanjakana atsimo dia maneho ny saina izay namboarina mba hiombona amin’ny sain’i Kristy; araka izany, ny Maha-Andriamanitra dia hiombona amin’ny maha-olombelona. Izany no fampianarana momba ny fahatongavana ho nofo amin’ny fanehoana voafintina. Ny fito fotoana dia ny alfa sy omega-n’ny tantara Millerita, ary satria maneho ny fahatongavana ho nofo izany, dia izy koa no omega-n’ny tantaran’ny Advantista Mitandrina ny Andro Fahafito mifandraika amin’ny foto-pampianaran’ny Sabata alfa tamin’ny 1844. Ny iray dia famantarana ny Sabata andro fahafito, ary ny iray kosa dia famantarana ny Sabata taona fahafito.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Ovaina ny anaran’i Petera tao Panium, izay dingana faharoa amin’ny fanehoan’i Abrahama ny fanekena voalohany miaraka amin’ny vahoaka voafidy; ary Petera dia tonga solontenan’ny fanekena farany miaraka amin’ny vahoaka voafidy eo amin’ny dingana faharoany. Izany no dingana faharoa ao amin’ny andian-toko manomboka amin’ny toko faha-iraika ambin’ny folo ka hatramin’ny faha-roa amby roapolo, ary izy no fanindroany amin’ireo intelo nitondrana an’i Petera sy Jakoba ary Jaona niaraka tamin’i Jesosy niala tamin’ny mpianatra hafa, ary fanindroany amin’ireo intelo nitenenan’ny Ray any an-danitra. Mifarana eo afovoany manelanelana ny ady tao Raphia sy Panium ny andalan’i Nero, satria mifanaraka amin’ireo vanim-potoana roa hafa samy 250 taona izay nanomboka tamin’ny 457 tal. J.K. sy 1776 izany. Ny 457 tal. J.K. dia nifarana tamin’ny 207 tal. J.K., ary ny 1776 dia mifarana amin’ny 2026. Petera dia eo amin’ny 207 tal. J.K., 2026, 313 ary ny fitsapana ny tempoly izay mialoha ny fitsapana fahatelo sady fitsapana faratampony momba ny famahana ny zana-boriky, izay aseho ho amin’ny fetin’ny trompetra.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Ny fitsapana an’i Petera dia ny hanaraka an’i Kristy hiditra ao amin’ny Efitra Masina Indrindra, ary ny asany dia ny hanitsy, ary avy eo hanambara, ilay hafatra voahitsy momba ireo baolina afo tao Nashville. Ny hafatr’i Petera momba ireo baolina afo tao Nashville dia ny hafatry ny Pentekosta izay natolotra voalohany tao amin’ny efi-trano ambony ary taorian’izany tao amin’ny tempoly. Manolotra ny hafany izy amin’ny famantarana ireo baolina afo tao Nashville sy ny fahatanterahan’ny adin’i Raphia, miaraka amin’ny adin’i Panium, izay tonga adin’i Actium amin’ny lalàna alahady ao amin’ny andininy fahenina ambin’ny folo. Ny lalàna alahady ao amin’ny andininy fahenina ambin’ny folo dia ilay lalàna alahady ao amin’ny andininy faha‑efapolo amby iray sy ao amin’ny andininy faha‑roa amby roapolo koa. Ireo andininy telo ireo dia mifanaraka koa amin’ny andininy faha‑iraika amby telopolo izay nandraisan’ny fahefana papaly fanaraha-maso tamin’ny 538 ary namoahany lalàna alahady tamin’ny Konsily fahatelo tao Orléans. Ireo andininy izay mitondra mankany amin’ny andininy faha‑iraika amby telopolo dia manondro ireo mariky ny lalana izay nitarika ho amin’ny lalàna alahady tamin’ny 538 ary manahaka ny tantara izay mialoha ilay lalàna alahady izay ho avy tsy ho ela.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Fa ny sambon’i Kitima dia ho avy hanohitra azy; koa halahelo izy ka hiverina, sady haneho fahatezerana amin’ny fanekena masina; dia toy izany no hataony; eny, hiverina izy ka hifandray hevitra amin’izay mandao ny fanekena masina. Ary hisy hery hiandany aminy, ka handoto ny fitoerana masina, dia ny fiarovana mafy, ary hanaisotra ny fanatitra isan’andro, ary hametraka ny fahavetavetana mahavery. Daniela 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began.
Ny “sambon’i Chittim” dia naneho ny Vandaly, izay aseho koa ho trompetra faharoa ao amin’ny Apokalypsy toko faha‑valo. Ny faharavan’i Roma miandalana dia nanomboka tamin’ny taona 330, rehefa nozarain’i Konstantino ho atsinanana sy andrefana ny fanjakana. Taorian’izany dia mbola nozarainy tamin’ny zanany telo lahy izany. Ny Empira Romanina, izay tsy azo resena hatramin’ny adin’i Actium, dia nozaraina ho ampahany roa aloha, avy eo ho ampahany telo; ary ny trompetra efatra voalohany ao amin’ny Apokalypsy valo dia naneho ny fanafihan’ny fahavalo izay namarana an’i Roma andrefana tamin’ny taona 476. Roma atsinanana tao Konstantinopla dia mbola nitohy hatramin’ny fiafaran’ny trompetra fahadimy sy ny fiandohan’ny trompetra fahenina, izay loza voalohany sy faharoa koa. Ny faminanian’ny fotoana iray hetsy sy dimampolo taona momba ny loza voalohany dia nifarana tamin’ilay daty izay nanombohan’ny faminanian’ny fotoana momba ny loza faharoa.
Babylon fell in one night. Maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night, whereas the fall of Rome covered 1,123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Lavo tao anatin’ny alina iray i Babylona. Mety hanohitra ianao ka hilaza fa tsy maintsy navilin’i Kyrosy aloha ny lalan’ny renirano ary nitaky fotoana izany, nefa tao anatin’ny alina iray no nitrangan’ny fianjeran’i Babylona, fa ny fianjeran’i Roma kosa naharitra 1 123 taona. Tao anatin’ireo taona ireo dia nisy mari-dalana ara-paminaniana voafaritra tsara izay mamaritra ny firodanana miandalana nahazo an’i Roma teo ambany fitondran’ny emperora, ary i Roma mpanompo sampy teo ambany fitondran’ny emperora dia tandindon’i Etazonia amin’ny asa fampitoerany ny fahefana papaly eo amin’ny seza fiandrianana ho fanjakana fahadimy ao amin’ny faminanian’ny Baiboly tamin’ny taona 538. Ampitoerina eo amin’ny seza fiandrianana ny fahefana papaly amin’ny fotoanan’ny lalàna momba ny Alahady voalaza ao amin’ny andininy fahenina ambin’ny folo ao amin’ny Daniela toko fahiraika ambin’ny folo. Ny mari-dalana izay maneho ara-tandindona ny asan’i Etazonia dia hita taratra ao amin’ireo mari-dalana manamarika ny firodanana miandalana nahazo an’i Roma mpanompo sampy.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Ny sambon’i Kitima dia naneho loza ara-bola ho an’i Roma, satria ny tafika an-dranomasin’ny Vandaly dia nitondra faharavana teo amin’ny lalan-tsambo tao amin’ny Ranomasina Mediterane. Amin’ny andro farany, ny Silamo dia aseho ho loza ara-bola ho an’ireo mpanjakan’ny tany. Ny Vandaly sy ny sambony no hery tamin’ny trompetra faharoa, ary ireo loza telo dia hery silamo amin’ny trompetra. Ny voalohany dia Arabia, ny faharoa dia Torkia, ary ny fahatelo dia maneran-tany.
Ships are a symbol of economic power, and in the Scriptures the ships of Tarshish are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Ny sambo dia tandindon’ny hery ara-toekarena, ary ao amin’ny Soratra Masina ny sambon’i Tarsisy no tandindona lehibe indrindra amin’ny hery ara-toekarena. Ireo sambo ireo dia alentiky ny rivotra avy any atsinanana, izay feno fahatezerana, eo afovoan’ny ranomasina; ary ao amin’ny Soratra Masina, ny silamo no zanaky ny atsinanana. Rehefa voamarika ao amin’ny filaharan’ny zava-mitranga ara-paminaniana ny silamo, dia miteraka krizy ara-toekarena izany. Ny silamo dia aseho miaraka amin’i Balama ho boriky, izay ilay teny hebreo nadika hoe “olona dia” tamin’ny fampidirana voalohany an’i Ismaela ao amin’ny Soratra Masina. Ismaela no rain’ny silamo eo amin’ny ambaratonga ara-paminaniana, nefa tsy mandà an’i Abrahama ho rain’i Ismaela izany; fa ny foko roa ambin’ny folon’i Ismaela no fantatra ao amin’ny Soratra Masina ho zanaky ny atsinanana.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. On October 7, 2023, Islam unexpectedly struck literal Israel, and when Nashville, Tennessee, is unexpectedly struck by Islam, spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
Amin’ny andro farany, i Balama, tandindon’i Etazonia amin’ny maha-mpaminany sandoka azy, dia mamely ny ampondrany intelo, ka izany dia maneho ireo famelezana telo ataon’ny silamo. Ny 9/11 no famelezana voalohany tamin’ireo ary nanamarika ny fahatongavan’ilay anjely mpanisy tombo-kase, izay miakatra avy any atsinanana mandritra ny fitsokan’ireo rivotra mahery avy any atsinanana, dia ny rivotry ny fifandirana. Indroa miantoana ny famelezana faharoa ataon’ny silamo, satria manamarika fampitomboana ho avo roa heny ny dingana faharoa. Tamin’ny 7 Oktobra 2023, dia namely tsy nampoizina an’i Isiraely ara-bakiteny ny silamo, ary rehefa hovelezin’ny silamo tsy ampoizina i Nashville, Tennessee, dia ho efa voavely i Isiraely ara-panahy. Ao amin’ny tantaran’i Balama, dia teo anelanelan’ny tanimboaloboka roa no nisy ny mari-dalana faharoa, ary ireo tanimboaloboka roan’ny Tompon’ny maro ireo dia i Isiraely ara-bakiteny fahiny sy i Etazonia, izay Isiraely ara-panahy ankehitriny. Ny mari-dalana fahatelon’i Balama dia ny fotoana nitenenan’ilay ampondra; ary ny tandindon’ny fitenenana izay manamarika ny fiafaran’ny fotoana fanisiana tombo-kase an’ireo efatra arivo sy efatra alina sy iray hetsy, fotoana izay nanomboka tamin’ny 9/11, dia ny lalàna momba ny Alahady, rehefa miteny tahaka ny dragona i Etazonia. Ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko fahiraika ambin’ny folo dia io lalàna momba ny Alahady io, izay ahatongavan’ny loza fahatelo faingana, ary izay itenenan’i Etazonia sy ilay ampondra ary i Zakaria.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by his father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as were Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Ny rain’i Jaona Mpanao Batisa dia anisan’ny antoko fahavalo tamin’ireo antokon’ny mpisorona efatra amby roapolo natsangan’i Davida mba hanompo tao amin’ny tempoly. Natao moana i Zakaria mpisorona noho ny tsy finoany mandra-pahaterahan’i Jaona zanany, ary izy dia tandindon’ny isa valo (tandindon’ny fisoronana). Amin’ny fotoan’ny lalàna momba ny Alahady, dia hiteny ny taranaka farany amin’ny mpisorona, izay asehon’i Jaona Mpanao Batisa, araka ny asehon’i Zakaria rainy. Nambaran’i Kristy fa i Jaona no Elia, ary ny hafatr’i Elia amin’ny andro farany dia aseho amin’ny fifandraisan’ny ray sy ny zanaka, tahaka ny fifandraisan’i Zakaria sy Jaona. Naseho ara-tandindona tamin’i Jeremia i Jaona; i Jeremia dia efa nilazana fa raha miverina izy, dia ho vavan’Andriamanitra.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Nitaraina i Jeremia noho ny fahadisoam-panantenana voalohany tamin’ny 18 Jolay 2020, ary raha niverina izy, dia ho tonga vavan’Andriamanitra amin’ny fotoanan’ny lalàn’ny Alahady, rehefa nanolotra ny hafatra ara-paminaniana ao amin’i Habakoka izy, izay efa niandry ela, nefa “hiteny” amin’ny farany. Jeremia, ary noho izany Jaona, ary noho izany Petera, dia tsy maintsy hiteny ny hafatr’i Habakoka eo amin’ny fotoana hitenenan’ny borikin’ny finoana silamo, sy rehefa miteny tahaka ny dragona i Etazonia.
Peter at Caesarea Philippi, which is Panium, is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had begun at the end of the second World War, and Panium represents a cold war that ends at the third World War as represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars is the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Petera tao Kaisaria-Filipo, izany hoe Panium, dia ao anatin’ny fe-potoana nialoha ilay mari-pamantarana hoe “tendrombohitra”, izay harahin’ny fidirana tamim-boninahitra izay nitarika ho amin’ny hazo fijaliana, na ny lalàna momba ny Alahady. Io fe-potoana io dia asehon’ny ady tao Panium, izay miafara amin’ny fandresen’ny papa sy ilay hery misolo tena azy, dia i Etazonia. Panium no fahatelo amin’ireo ady telo atao amin’ny alalan’ny mpisolo tena; ny voalohany tamin’ireo dia nifarana teo amin’ny rindrin’i Berlin tamin’ny 1989, ary ny ady farany, na fahatelo, atao amin’ny alalan’ny mpisolo tena kosa dia mifarana amin’ny fandravana ilay “rindrina” mampisaraka ny fiangonana sy ny fanjakana. Nanamarika ny fara tampon’ny ady iray natao tamin’ny alalan’ny mpisolo tena, nantsoina hoe “ady mangatsiaka”, izay efa nanomboka tamin’ny faran’ny Ady Lehibe Faharoa, ny taona 1989, ary Panium dia maneho ady mangatsiaka mifarana amin’ny Ady Lehibe Fahatelo, izay asehon’ny ady tao Actium. Eo anelanelan’ny mari-pamantarana voalohany sy fahatelo amin’ireo ady telo atao amin’ny alalan’ny mpisolo tena no misy ilay ady ara-bakiteny any Okraina, izay asehon’ny ady tao Raphia ao amin’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verses eleven and twelve and the Ukrainian War that began in 2014, and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism, there were three presidents that marked alliances between the papacy and the United States.
Panium dia ady mangatsiaka izay mitarika ho amin’ny Ady Lehibe Fahatelo, araka izay asehon’ilay ady mangatsiaka nifarana tamin’ny fotoan’ny farany tamin’ny taona 1989, ary efa nanomboka tamin’ny fiafaran’ny Ady Lehibe Faharoa. Teo amin’ireo mari-dalana asehon’ny andininy fahafolo sy ny taona 1989, ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo ary ny Ady ao Okraina izay nanomboka tamin’ny taona 2014, ary ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo sy ny ady mangatsiaka ankehitriny eo amin’ny firehan-kevitra MAGA sy ny firehan-kevitry ny fanatontoloana, dia nisy filoham-pirenena telo nanamarika ireo fifanekena teo amin’ny fahefana papaly sy i Etazonia.
Ronald Reagan was in a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies, and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verses eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. At the third waymark of verses thirteen to fifteen, the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillments, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Nanao fifanekena miafina tamin’i Papa John Paul II i Ronald Reagan, izay papa mpandala ny nentin-drazana raha ny amin’ireo faminaniana satanikan’i Fatima, ary mifandray amin’ny tantara ara-paminaniana ao amin’ny andininy fahafolo i Reagan. Mifanaraka amin’ny tantaran’ny ady tao Raphia ao amin’ny andininy fahiraika ambin’ny folo sy faharoa ambin’ny folo ny fotoam-pitondran’i Obama. Nisy papa roa ara-panoharana nandritra ny fotoam-pitondrany, satria manondro fampitomboana avo roa heny ny teboka famantarana faharoa. Eo amin’ny teboka famantarana fahatelo ao amin’ny andininy fahatelo ambin’ny folo ka hatramin’ny fahadimy ambin’ny folo, dia ilay papa voalohany avy any Etazonia no papa resahina. Noheverinay tamin’ny voalohany fa papa mpandala ny nentin-drazana i Papa Leo, araka ny tandindona asehon’i John Paul II; kanefa rehefa ampiharina araka ny fampiharana ara-paminaniana telo sosona izany, dia manana ny toetr’ireo fahatanterahana roa voalohany ny teboka famantarana fahatelo. Noho izany, i Leo dia i John Paul II mpandala ny nentin-drazana, sady izy koa ilay lehiben’ny Biraon’ny Inquisition teo aloha, dia i Benedict XVI, izay nametra-pialana mba hanome toerana an’ilay papa Francis mpandala ny foto-pisainan’ny fifohazana ara-tsosialy nandritra ny fotoam-pitondran’i Obama.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989 began at the end of the second World War, and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars, are governed by the principles associated with a triple application of prophecy. The end of the second World War began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Ny ady ankolaka voalohany dia asehon’ny andininy iray, ny faharoa amin’ny andininy roa, ary ny fahatelo amin’ny andininy telo. Ny ady mangatsiaka izay nifarana tamin’ny 1989 dia nanomboka tamin’ny fiafaran’ny Ady Lehibe Faharoa, ary ny Ady Lehibe Fahatelo, izay asehon’ny ady tao Actium, dia manomboka amin’ny fiafaran’ny ady mangatsiaka izay asehon’ny ady tao Panium. Ireo ady lehibe telo, toy ireo ady ankolaka telo ihany, dia fehezin’ny foto-kevitra mifandray amin’ny fampiharana telo sosona ny faminaniana. Ny fiafaran’ny Ady Lehibe Faharoa no nanombohan’ny ady mangatsiaka iray izay nifarana tamin’ny andron’ny filoha fahavalo raha isaina manomboka amin’i Roosevelt tamin’ny 1945, dia i Reagan. I Reagan, tamin’ny fotoanan’ny farany tamin’ny 1989, no nanombohan’ny andiana filoha valo izay miafara amin’i Trump (izay isan’izy fito). Ny ady mangatsiakan’i Trump dia nanomboka tamin’ny 2015, rehefa nanambara ny firotsahany hofidina ho filoham-pirenena izy ka nampihetsika ireo mpanohana ny fanatontoloana, ho fahatanterahan’izay voalaza ao amin’ny Daniela toko iraika ambin’ny folo andininy faharoa. Io ady mangatsiaka io dia mifarana amin’ny lalàna momba ny Alahady, izay ilay ady tao Actium, ilay sakana fahatelo ho an’i Roma alohan’ny hanjakany amin’ny fahefana faratampony.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander in Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
I Roosevelt no nanombohan’ny andiana filoha valo hatramin’i Reagan, ary i Reagan kosa no nanombohan’ny andiana filoha valo hatramin’i Trump. I Roosevelt no manamarika ny Ady Lehibe Faharoa, ary maty tamin’ny 12 Aprily 1945 izy; avy eo dia i Truman no filoha rehefa nifarana ny ady tany Eoropa tamin’ny 8 Mey sy ny ady tany Pasifika tamin’ny 2 Septambra. Ny ady tany Eoropa dia ady an-tanety tamin’ny ankapobeny, ary ny ady tany Pasifika kosa dia ady an-dranomasina, tahaka ny anehoan’i Panium ady an-tanety sy ny anehoan’i Actium ady an-dranomasina. Ny voalohany dia maneho ny farany, ary ny fifandimbiasan’ireo filoha valo dia miorina amin’ny fijoroana ho vavolombelona ao amin’ny Daniela toko fahiraika ambin’ny folo, andininy faharoa sy fahatelo, ary koa amin’ilay ankamantatra milaza fa ilay fahavalo dia isan’ireo fito. Nandritra ireo Kongresy Kontinantaly roa voalohany, tany am-piandohan’ny tantaran’ilay biby avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo, dia nisy fe-potoam-piasana fito teo amin’ny toeran’ny filoha. Tao anatin’izany tantara izany no nanendrena an’i George Washington ho Komandy Faratampony. Ny fanendrena an’i Washington, ilay filoha ofisialy voalohany, tao amin’ny Kongresy Kontinantaly Faharoa dia maneho an’ohatra an’i Washington teo am-piandohana indrindra ho ilay fahavalo amin’ireo filoha fito.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law, is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eighth church that is of the seven.
Ny filoha voalohany no fahavalo tamin’ireo filoha fito voalohany, ary ny filoha farany no fahavalo izay isan’ireo fito. Miteny i Zakaria mpisorona amin’ny fahaterahan’i Jaona, rehefa miteny ilay ampondra, ary rehefa miteny ilay bibidia avy amin’ny tany. Eo koa no itenenan’ny fahitan’i Habakoka. Ny fahaterahan’i Jaona, izay maneho an’ohatra ny fanevan’ireo efatra arivo amby efatra alina sy iray hetsy amin’ny fotoanan’ny lalàna momba ny Alahady, no taranaka faran’i Zakaria mpisorona. Tao amin’ny antoko fahavalo tamin’ireo antoko efatra amby roapolon’ny mpisorona i Zakaria. Amin’ny fotoanan’ny lalàna momba ny Alahady dia miteny i Zakaria (ireo mpisorona), rehefa miteny ny fivavahana silamo (ilay ampondra) ary miteny toy ny dragona i Etazonia. Eo amin’io mari-dalana io dia sitrana ny fery mahafaty nahazo ny fahefana papaly, ary tonga ilay fahavalo izay isan’ireo fito izy. I Trump koa no fahavalo izay isan’ireo fito, ary izy no mamolavola ny sarin’ilay bibidia izay vitaina tanteraka amin’ny fotoanan’ny lalàna momba ny Alahady. Ny fisoronan’ireo efatra arivo amby efatra alina sy iray hetsy dia tonga vavan’Andriamanitra amin’izay, ka manambara ny hafatra amin’ny antso mafy ataon’ny anjely fahatelo. Io fisoronana io no fiangonana fahavalo izay isan’ireo fito.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second World War ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
I Roosevelt no voalohany amin’ireo filoha valo izay mitarika ho amin’ny fotoanan’ny farany tamin’ny taona 1989, ary izy no manamarika ny fifindrana avy amin’ny Ady Lehibe Faharoa ho amin’ny Ady Mangatsiaka izay nifarana tamin’ny taona 1989. Nandimby an’i Roosevelt ny Filoha Truman ary nanjaka tamin’ny fotoana nifaranan’ireo ady teo amin’ny tany sy ny ranomasina izay nahaforona ny Ady Lehibe Faharoa. Tamin’ny naha-filoha azy, dia nanjaka i Truman tamin’ny niorenan’ny Firenena Mikambana tamin’ny 24 Oktobra 1945. Ny taona 1945 no iorenan’ny fifandraisan’i Roosevelt sy i Truman. Samy filoha tamin’io taona io izy roa, ary tamin’io taona io no nifaranan’ilay ady roa sosona, dia ny Ady Lehibe Faharoa, sy niforonan’ny Firenena Mikambana, ary nanombohan’ny Ady Mangatsiaka.
In 1989, there also were two presidents, as with 1945: Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
Tamin’ny 1989, dia nisy filoha roa koa, tahaka ny tamin’ny 1945: Ronald Reagan sy George Bush voalohany. Namarana ny Ady Mangatsiaka i Reagan, ary nanambara i George Bush voalohany fa mpomba ny fanatontoloana izy, voalohany indrindra, rehefa nanao lahateny teo anatrehan’ny Fivoriamben’ny Firenena Mikambana “faha-dimy amby efapolo” tamin’ny 1 Oktobra 1990, izay niresahany momba ny fanorenana “lamina vaovao eran-tany.” Hoy izy tao amin’ilay lahateny: “Eo am-pelatanantsika ny fahafahana mamela ireo milina maizina ireo any aoriana, any amin’ny Andron’ny Haizina izay toerana sahaza azy, ary miroso hatrany mba hanatanteraka hatramin’ny farany ilay firosoana manan-tantara ho amin’ny lamina vaovao eran-tany sy vanim-potoana lava hisian’ny fandriampahalemana.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush the first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
Tamin’ity lahateny ity, Bush dia nampifandray io hevitra io tamin’ny fiaraha-miasa taorian’ny Ady Mangatsiaka, ny Krizy tany amin’ny Hoala (ny fanafihan’i Iràka an’i Koety), ny fanamafisana ny Firenena Mikambana, ary fiaraha-miombon’antoka vaovao eo amin’ireo firenena miorina amin’ny fanapahan’ny lalàna. Bush zokiny no nampalaza ny andian-teny hoe “new world order” herinandro vitsivitsy talohan’izany, tao amin’ny lahateny nataony tamin’ny 11 Septambra 1990 teo anatrehan’ny fivoriana iombonan’ny Antenimiera.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that at his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Mariho ny zava-misy fa napetrak’i Bush tao anatin’ny toe-javatra iray ny lahateniny tao amin’ny Firenena Mikambana, izay namaritany ny fiafaran’ilay ady mangatsiaka vao nitranga tamin’ny alalan’ny hoe “Andro Maizina.” Nifarana tamin’ny fotoanan’ny farany tamin’ny 1798 ny Andro Maizina, ary Bush dia teo amin’ny fotoanan’ny farany tamin’ny 1989. Mariho fa tamin’ny nanononany voalohany ny andian-teny hoe “filaminam-baovao eran-tany,” dia nahatezitra ny firenena ny finoana silamo, ary tamin’ny 9/11 no nanaovana ilay lahateny. Nanomboka tamin’i Roosevelt ka hatramin’i Carter dia filoha valo, ary nanomboka tamin’i Reagan ka hatramin’i Trump dia filoha valo. Trump no filoha farany ary naseho mialoha tamin’ny alalan’ny filoha voalohany izy, izay fahavalo tamin’ireo filoha fito voalohany.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. On September 11, 1990, when Bush the first spoke about his globalist agenda to the Congress, he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Ny fotoan'ny farany tamin'ny 1798 dia manondro ilay fery mahafaty nahazo ny fahefana papaly, ary ny fahefana papaly no fahefana nanjaka teo ambonin'ireo mpanjakan'i Eoropa nandritra ny Vanim-potoan'ny Haizina. Ao amin'ny Apokalypsy toko fahafito ambin'ny folo, izany fifandraisana izany dia aseho amin'ny alalan'ny vehivavy janga iray mitaingina bibi-dia sady manjaka eo amboniny. Tamin'ny 1798, dia nesorina ny fanohanan'ireo mpanjakan'i Eoropa, ary maty ilay bibi-dia. Tamin'ny 1799, dia maty tany an-tsesitany ny papa. Ny taona 1798 sy 1799 dia maneho ny fotoan'ny farany amin'ny heviny feno indrindra, tahaka ny nanamarihan'ny fahaterahan'i Jaona Mpanao Batisa sy ny fahaterahan'i Kristy enim-bolana taorian'izany ny fotoan'ny farany tamin'ny andron'i Kristy. Ny fanambaran'i Bush tamin'ny 1990 dia maneho an'i Bush ho faharoa amin'ireo filoham-pirenena roa izay manamarika ny fotoan'ny farany, sady manamarika ny firosoana ho amin'ny fanatontoloana, izay ilay fahefan'ny dragona. Ny tandindona asehon'i Bush dia manamarika dingana iray ho amin'ny lalàna momba ny Alahady, rehefa mifarana ny maha-fanjakana fahenina ao amin'ny faminanian'ny Baiboly an'i Etazonia amin'ny alalan'ny fitenenany toy ny dragona. Rehefa tonga ny lalàna momba ny Alahady, dia manjary feon'ny Firenena Mikambana i Etazonia. Ao anatin'izany toe-javatra izany indrindra no mampahatezitra ny firenena ny finoana silamo, ary voamarika ny 9/11. Tamin'ny 11 Septambra 1990, rehefa niresaka tamin'ny Kongresy momba ny fandaharan'asany mikendry ny fanatontoloana i Bush voalohany, dia naneho mialoha tamin'ny alalan'ny tandindona ny fotoana hampahatezitra ny firenena indray ny finoana silamo amin'ny 9/11 amin'ny taona 2001 izy, saingy amin'izay fotoana izay dia i Bush farany no ho filoham-pirenena.
Roosevelt, the first of eight presidents, marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents, marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
I Roosevelt, izay voalohany amin’ireo filoha valo, dia nanamarika ny fiafaran’ny Ady Lehibe Faharoa tamin’ny 1945, ary ny filoha nandimby azy no nampiditra ny Firenena Mikambana. I Reagan, izay voalohany amin’ireo filoha valo, dia nanamarika ny fiafaran’ny ady mangatsiaka tamin’ny 1989, ary ny filoha nandimby azy no nampiroborobo ny Firenena Mikambana. Ny filoha farany amin’ireo filoha valo dia hamarana ady mangatsiaka iray izay nanomboka rehefa nanambara ny fikasany hirotsaka hofidina izy tamin’ny 2015, ary hanomboka ny Ady Lehibe Fahatelo. Hanova ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly ho lohan’ny fanjakana fahafito ao amin’ny faminanian’ny Baiboly (ny Firenena Mikambana) izy, ary avy eo dia hanaiky hanolotra izany fanjakana izany ho an’ilay bibidia amin’ny fotoanan’ny lalàna momba ny Alahady.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015 changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law; then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give its authority to the eighth kingdom.
Toy ny nahitana ady an-tanety sy ady an-dranomasina tamin’ny Ady Lehibe Faharoa, dia hiatrika ady mangatsiaka ny filoha farany, izay asehon’ny ady an-tanety tao Panium izay mitarika ho amin’ny ady an-dranomasina tao Actium. Amin’ny fotoanan’ny lalàna momba ny Alahady, ilay ady mangatsiaka izay nanomboka tamin’ny nampisavorovoroan’i Trump ireo mpanohana ny fanatontoloana tamin’ny taona 2015 dia miova ho Ady Lehibe Fahatelo, araka ny asehon’ny ady an-tanety sy an-dranomasina tamin’ny Ady Lehibe Faharoa. Tamin’ny fiafaran’ny Ady Lehibe Faharoa, dia ny fanatontoloan’ny Firenena Mikambana no dingana nanaraka, tahaka izay nitranga tamin’ny fiafaran’ny ady mangatsiaka tamin’ny andron’i Reagan sy Bush. Voalohany, mifarana i Etazonia amin’ny fotoanan’ny lalàna momba ny Alahady; avy eo, ny “lamina vaovao eran-tany” an’i Bush no mampiditra ny fanjakana fahafito, izay manaiky avy hatrany ny hanome ny fahefany ho an’ny fanjakana fahavalo.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush wa pele na Bush wa mwisho wamefungamanishwa pamoja na tangazo la yule wa kwanza kwa Congress kuhusu “utaratibu mpya wa dunia” wakati wa 9/11 na Patriot Act ya mwaka 2001 ya yule wa mwisho. Alama zote mbili za njia zimewekwa ndani ya muktadha wa Uislamu kuzikasirisha mataifa.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.